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3 - Mai – Season of Displacement: Becoming ‘Modern’ in Kakuma

Published online by Cambridge University Press:  24 February 2023

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Summary

What was life like in Kakuma? Was it life? There was debate about this. On the one hand, we were alive, which meant that we were living a life, that we were eating and could enjoy friendships and learning and could love. But we were nowhere. No matter the meaning of the word, the place was not a place. It was a kind of purgatory…

(Valentino Achak Deng cited in Eggers, 2006: 373)

On arrival at Kakuma refugee camp – located in the dry savannah rangeland of Turkana nomads – one encounters football fields with crowds of multi-national refugee youth. Across the road are the high fences and barbed wire of the UNHCR compound, with its prison-like lights and security guards. ‘Welcome to Kakuma Refugee Camp!’ reads the sign on the gate to the NGO compound. Everywhere there are slogans meant to educate the residents: ‘Women rights are Human Rights’; ‘Ten days of activism against gender-violence’; ‘Women are good decision-makers’. There are constant announcements of workshops and many refugees were too busy to talk to me as they ‘have workshops’. Lony, a ‘lost boy’, described his experience after arriving in Kakuma in 1992:

When Mengistu fell and the Sudanese were expelled from Ethiopia, we arrived in Kakuma. This is where we found the real refugee life. We were put into a camp managed by UNHCR. They put all the minors under the responsibility of Radda Barnen [Swedish Save the Children], gave us food and opened a school. We were divided into groups within our communities. We first lived in Zone One, together with others [ethnic groups]. But in 1996, when the fighting between the Dinka started burning our [Nuer] homes, we ran to UNHCR. They segregated us into different zones, and Nuer got their own Zone Five.

I began to live a different life [from military life in Ethiopia]: church, school and sport. I was also a youth leader in the community and in the church from 1997. I was the deputy youth leader in the whole camp. I got a big responsibility then: catechist, altar boy, youth leader, and I was now engaged and could not do any wrong things. I became now another model in the community.

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Gender, Home and Identity
Nuer Repatriation to Southern Sudan
, pp. 64 - 103
Publisher: Boydell & Brewer
Print publication year: 2014

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